with the Commentary of Medhatithi 184 страница

↑

⇐ ПредыдущаяСтр 190 из 350Следующая ⇒

VERSE 7.91

Section VIII - Duties in Battle (saṅgrāma)

न च हन्यात् स्थलारूढं न क्लीबं न कृताञ्जलिम् ।
न मुक्तकेशं नासीनं न तवास्मीति वादिनम् ॥९१॥

na ca hanyāt sthalārūḍhaṃ na klībaṃ na kṛtāñjalim |
na muktakeśaṃ nāsīnaṃ na tavāsmīti vādinam ||91||

He shall hot strike one who is standing on the ground, nor one who is a eunuch, nor the supp?icant (supplicant?) with joined palms, nor one with loosened hair, nor one who is seated, nor one who says ‘i am yours;’ — (91)

Medhātithi’s commentary (manubhāṣya):

The man on the chariot should strike only him who also is on a chariot; so that one standing on the ground shall not be struck.

‘Eunuch’ — who is devoid of masculinity; or who is without manliness.

‘He who is seated’ — unconcerned, elsewhere; or on his chariot, or on the ground.

He shall not strike also one who says ‘I am yours’. No stress is meant to be laid upon the exact words to be used. What is meant is that he shall not strike the poor supplicant who addresses to him such words as ‘I am yours’, ‘I seek your shelter’, and so forth (91)

Explanatory notes by Ganganath Jha:

‘Sthalārūḍham’ — ‘Who is standing on the other ground’ (Medhātithi, Kullūka and Rāghavānanda); — ‘one who, in flight, has climbed on an eminence’ (Nārāyaṇa).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 406); and in Nītimayūkha (p. 80).

Comparative notes by various authors:

(verses 7.91-93)

Gautama (10.18). — ‘No sin is incurred in slaying foes in battle, — excepting those who have lost their horses, charioteers or arms, those who join their hands in supplication, those who flee with flying hair, those who sit. down with averted faces, those who have climbed in flight on eminences or trees, messengers, and those who declare themselves to be cows, or Brāhmaṇas.’

Baudhāyana (1.18.11). — ‘He shall not light those in fear, intoxicated, insane or out of their minds; nor those who have lost their armour; nor with women, infants, aged men and Brāhmaṇas.’

Āpastamba (2.10, 11). — ‘The Āryas forbid the killing of those who have laid down their arms, of those who beg for mercy with flying hair or joined palms, and of fugitives.’

Yajñavalkya (1.325). — ‘He shall mot strike one who says I am yours, or who is terrified, or deprived of arms, or who is engaged with another person, or who has turned hack from the fight, or one who is only looking on the battle.’

Devala (Vīramitrodaya-Rājanīti., p. 407). — ‘Who is eating straw, who is engaged with another, who is not actively engaged in fight, who is seeking shelter, the imbecile, one pressed by another, the religious student, the aged man, the outcast, the infant, — these shall not ho struck in lawful battle, by soldiers, even in times of distress.’

VERSE 7.92

Section VIII - Duties in Battle (saṅgrāma)

न सुप्तं न विसंनाहं न नग्नं न निरायुधम् ।
नायुध्यमानं पश्यन्तं न परेण समागतम् ॥९२॥

na suptaṃ na visaṃnāhaṃ na nagnaṃ na nirāyudham |
nāyudhyamānaṃ paśyantaṃ na pareṇa samāgatam ||92||

Nor one who is sleeping, nor him who is without his armour, nor one who is naked, nor one deprived of his weapons, nor one who is only looking on and not fighting, nor one who is engaged in fighting with ahother person; — (92)

Medhātithi’s commentary (manubhāṣya):

‘Naked’. — ‘Bhagnam’, ‘broken’, ‘defeated’, is another reading. Fighting with one without hie arrows having been forbidden, there is no possibility of any one engaging a ‘naked’ person. Hence ‘nakedness’ should be taken as referring to that partial nakedness which consists in being deprived of the turban or some such part of his armour. As regards the ‘broken’ or ‘defeated’ man also, — since fighting with ‘one who has turned to flight’ is also forbidden (in 93), — it means that when the enemy who, though still facing his victorious foe, says ‘I shall not fight with you any longer’, he shall not be pressed to continue the fight.

‘Nor one who is only looking on and not lighting’; — the mere on-looker should not be struck; this prohibition however does not apply to the man who looks on, as well as fights.

‘One engaged in fighting with another person’; — a man who is fighting one person should not be struck by another. — (92)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 406); — and in Nītimayūkha (p. 80).

Comparative notes by various authors:

(verses 7.91-93)

See Comparative notes for Verse 7.91.

VERSE 7.93

Section VIII - Duties in Battle (saṅgrāma)

नायुधव्यसनप्राप्तं नार्तं नातिपरिक्षतम् ।
न भीतं न परावृत्तं सतां धर्ममनुस्मरन् ॥९३॥

nāyudhavyasanaprāptaṃ nārtaṃ nātiparikṣatam |
na bhītaṃ na parāvṛttaṃ satāṃ dharmamanusmaran ||93||

Nor one who has fallen in difficulties regarding weapons; nor one in distress, nor one severely wounded, nor one who is frightened, nor one who has turned back; — the king remembering the duties of honourable men. — (93)

Medhātithi’s commentary (manubhāṣya):

‘Difficulties regarding weapons’ — such as the breaking of weapons, the sword becoming crooked, the snapping of the bowstring and so forth.

‘In distress’ — on having lost his son or brother or some other relative.

‘Frightened’ — showing such signs of fear as the paleness of face and the like, even though still facing his foe.

‘Turned back’ — starding with his face turned away.

These are positive rules to be observed. If they are to be regarded as prohibitions, the non-observance of them would be sinful; [which would mean that their observance would simply save the man from that sin, and in that case] the declaration regarding the attaining of Heaven would be purely commendatory.

What then is the right view to take regarding these rules?

They are prohibitions set up for the man’s benefit, standing on the same footing as the prohibition of eating the flesh of the animal killed by a poisoned arrow. It is only when we take the rules thus that the negative word retains its primary meaning.

‘Remembering the duties of honourable men’ — the sense of ‘anu’ is that such is the usage of all cultured men. — (93)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 406); — and in Nītimayūkha (p. 81).

Comparative notes by various authors:

(verses 7.91-93)

See Comparative notes for Verse 7.91.

VERSE 7.94

Section VIII - Duties in Battle (saṅgrāma)

यस्तु भीतः परावृत्तः सङ्ग्रामे हन्यते परैः ।
भर्तुर्यद् दुष्कृतं किं चित् तत् सर्वं प्रतिपद्यते ॥९४॥

yastu bhītaḥ parāvṛttaḥ saṅgrāme hanyate paraiḥ |
bharturyad duṣkṛtaṃ kiṃ cit tat sarvaṃ pratipadyate ||94||

But the Kṣatriya who, frightened and turned back, is slain by the enemies, takes upon himself all the sin that there may be of his master. — (94)

Medhātithi’s commentary (manubhāṣya):

It should not be thought that ‘if the man is killed after having turned back, he does not die after having committed a sinful deed’; because the offence lies in his having turned back. Further, the man should not entertain the notion that ‘by becoming wounded I have repaid my debt to the master; and have fulfilled my duty towards him’; because such wounds serve no useful purpose at all. This is what is indicated by pointing out the gravity of the offence involved. What is said in the present verse regarding the master’s sins falling upon the servant, as also what follows in the next verse regarding the master taking off the merit of the servant, — all this is purely commendatory; for the acts of one man, either good or bad, cannot accrue to another; nor can there be a total annihilation of a meritorious act. All that is possible is that, when there is an obstruction caused by a grievous sin, the fruition of the meritorious act is delayed. This is all that is meant in the present context. — (94)

Explanatory notes by Ganganath Jha:

Nowhere in Medhātithi do we find any indication of the explanation that is attributed to him by Hopkins.

This verse is quoted in Nītimayūkha (p. 80).

Comparative notes by various authors:

(verses 7.94-95)

Āpastamba (2.26.3) — (See under 89.)

Yājñavalkya (1.324). — ‘The king takes away all the merit that had been acquired by those who are killed while fleeing away from battle.’

VERSE 7.95

Section VIII - Duties in Battle (saṅgrāma)

यत्चास्य सुकृतं किं चिदमुत्रार्थमुपार्जितम् ।
भर्ता तत् सर्वमादत्ते परावृत्तहतस्य तु ॥९५॥

yatcāsya sukṛtaṃ kiṃ cidamutrārthamupārjitam |
bhartā tat sarvamādatte parāvṛttahatasya tu ||95||

And whatever merit the man slain after having turned back may have earned for the next world, — all that his master takes off. — (95)

Medhātithi’s commentary (manubhāṣya):

Whatever merit the man may have, all that his master takes off.

‘Earned for the next world.’ — This shows that there is some purpose served. The term ‘amutrārtham’ is formed with the ‘ach’ affix, according to the rule governing the ‘arshas group’. The meaning is — ‘what has been earned for some purpose to be fulfilled in the next world, becomes lost (nullified) for him’.

Or, the compound may be expounded as a Bahuvrīhi — ‘that whose purpose or use pertains to the next world’. This explanation would be justified by the sense and also by its usefulness. — (95)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 408).

Comparative notes by various authors:

(verses 7.94-95)

See Comparative notes for Verse 7.94.

VERSE 7.96

Section VIII - Duties in Battle (saṅgrāma)

रथाश्वं हस्तिनं छत्रं धनं धान्यं पशून् स्त्रियः ।
सर्वद्रव्याणि कुप्यं च यो यज् जयति तस्य तत् ॥९६॥

rathāśvaṃ hastinaṃ chatraṃ dhanaṃ dhānyaṃ paśūn striyaḥ |
sarvadravyāṇi kupyaṃ ca yo yaj jayati tasya tat ||96||

Chariots and horses, elephants, umbrellas, wealth, grains, animals, women, all goods and baser metals belong to him who wins them. — (96)

Medhātithi’s commentary (manubhāṣya):

‘Baser metals’ — utensils of copper etc. as also beds and chairs etc.

‘Belong to him who wins them.’ — The king being the master of all, he might take away all the spoils of war; hence the text mentions a few exceptions.

Gold, silver, lands, buildings and so forth accrue to the King; hence the necessity of enumerating those that do not go to him. Arms and conveyances also accrue to the King.

‘Grains’ and other things being mentioned separately, the term ‘wealth’ stands for cows, buffalos etc.

It is is view of all this that there is the popular saying — Half belongs to the King’. — (96)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 409), which adds the following explanations: — ‘Sarvadravyāṇi’ stands for ‘clothes and other things’, — ‘kupya’ for ‘copper and metals other than gold and silver’.

Comparative notes by various authors:

(verses 7.96-98)

Gautama (1.20-23). — ‘The victor shall receive the booty gained in battle. But chariots and riding animals belong to the king, also a preferential share; except when the booty has been gained in single combat, the king shall equally divide all other spoils.’

Āditya-purāṇa (Vīramitrodaya-Rājanīti, p. 409). — ‘Having satisfied the ??ng (King?) in the battle, and having won the booty from Kṣatriyas killed in battle, if the soldier does not take to himself any of the booty, he goes to heaven. If the king who having conquered a kingdom but desisting from taking any booty therefrom, happen to be killed, be goes to heaven.’

VERSE 7.97

Section VIII - Duties in Battle (saṅgrāma)

राज्ञश्च दद्युरुद्धारमित्येषा वैदिकी श्रुतिः ।
राज्ञा च सर्वयोधेभ्यो दातव्यमपृथग्जितम् ॥९७॥

rājñaśca dadyuruddhāramityeṣā vaidikī śrutiḥ |
rājñā ca sarvayodhebhyo dātavyamapṛthagjitam ||97||

They shall present to the King the choice portion, — such is the Vedic declaration. what has not been won individually shall be distributed by the king among all the soldiers. — (97)

Medhātithi’s commentary (manubhāṣya):

A particular detail is laid down in connection with the rule that ‘what has been won by one man shall be taken by him.’

The soldiers shall, of their own accord, ‘present to the king the choice portion’; i.e., they shall select their best object and present it to the king; and they shall not take all the booty themselves.

‘Such is the Vedic Declaration.’ — The Vedic passage starting with the words ‘Indro vai vṛttram hatvā’ (Indra having killed Vṛttra), goes on to say — he having become great said to the Gods present to me the choice portion.’ (Aitareya Brāhmaṇa, 3.21).

In a case where the booty has been won by the King himself, or where it has not been won by any soldier individually, where no such distinction is possible as ‘this village has been won by this man and that by that man’, and where the enemy and his allies have been annihilated by all combined, — the division among his servants is to be made by the King, in accordance with the maxim of ‘bestowing on worthy recipients.’ — (97)

Explanatory notes by Ganganath Jha:

‘Indro vai vṛtram &c.’ (Medhātithi, p. 522, l. 19). — This quotation is from the Aitareya Brāhmaṇa, III. 21 — (Buhler).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 409), which explains ‘apṛthagjitam’ as ‘what has been won by the soldiers collectively.’

Comparative notes by various authors:

(verses 7.96-98)

See Comparative notes for Verse 7.96.

VERSE 7.98

Section VIII - Duties in Battle (saṅgrāma)

एषोऽनुपस्कृतः प्रोक्तो योधधर्मः सनातनः ।
अस्माद् धर्मान्न च्यवेत क्षत्रियो घ्नन् रणे रिपून् ॥९८॥

eṣo'nupaskṛtaḥ prokto yodhadharmaḥ sanātanaḥ |
asmād dharmānna cyaveta kṣatriyo ghnan raṇe ripūn ||98||

Thus has been declared the blameless eternal law of warriors; the Kṣatriya, striking his enemies in battle, shall not deviate from this law. — (98)

Medhātithi’s commentary (manubhāṣya):

This sums up the section.

‘Warriors’ — soldiers; the ‘law’ of these men ; — ‘blameless’ — never criticised or altered; hence ‘eternal’; — the law made by man would be liable to be altered.

‘Shall not deviate’ — fall off; — he shall always follow. The ‘Kṣatriya’ has been specially mentioned with a view to show that fighting is a duty that devolves primarily upon him; and not to any one who may happen to take his place. — (98)

Comparative notes by various authors:

(verses 7.96-98)

See Comparative notes for Verse 7.96.

VERSE 7.99 [Art of Government]

Section IX - Art of Government

अलब्धं चैव लिप्सेत लब्धं रक्षेत् प्रयत्नतः ।
रक्षितं वर्धयेच्चैव वृद्धं पात्रेषु निक्षिपेत् ॥९९॥

alabdhaṃ caiva lipseta labdhaṃ rakṣet prayatnataḥ |
rakṣitaṃ vardhayeccaiva vṛddhaṃ pātreṣu nikṣipet ||99||

He shall strive to obtain what has not been obtained; what he has gained he shall preserve with care; he shall augment what has been preserved and what has been augmented he shall bestow upon suitable recipients — (99)

Medhātithi’s commentary (manubhāṣya):

The Kṣatriya shall not rest contented, in the manner of the Brāhmaṇa; he should on the contrary, make attempts to acquire what he does not possess. What he has acquired he shall ‘preserve’; what has been preserved he shall ‘augment’; i.e., lay by as treasure; then he should bestow gifts upon suitable recipients. He should not spend all that he gets; as it has been said that ‘one’s expenditure should be very much less than his income.’ — (100)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 413); — and in Vīramitrodaya (Rājanīti, p. 131).

Comparative notes by various authors:

(verses 7.99-101)

Vaśiṣṭha (16.6). — ‘He should protect what has been gained.’

Yājñavalkya (1.316). — ‘What he has not obtained, he shall seek to obtain by lawful means; what he has obtained he shall save with care; what he has saved, he shall augment, by rightful means; what has been augmented, he shall make over to proper recipients.’

Arthaśāstra (p. 32) — ‘The science of Government tends to the acquiring of what has not been acquired, to the saving of what has been acquired, to the augmentation of what has been saved and to the spending of the augmented in proper places.’

Kāmandaka (1.18). — ‘The acquirement of wealth by equitable means, its preservation and augmentation and its bestowal on deserving recipients, — these are the four duties of the king.’

Kāmandaka (11.55) — ‘The acquisition of acquired things and protection of those acquired, — these are the two fields over which the ingenuity and prowess of the ambitious king should be exercised.’

Kāmandaka (13.57). — ‘Desire for acquiring what remains unacquired, and facilitating the augmentation of what has been acquired and the proper consignment of the thriving object to the care of a deserving person, suppression of wrong, following of the path of rectitude, and the doing of good to one who has done, good — these are the functions of the king.’

VERSE 7.100-101

Section IX - Art of Government

एतच्चतुर्विधं विद्यात् पुरुषार्थप्रयोजनम् ।
अस्य नित्यमनुष्ठानं सम्यक् कुर्यादतन्द्रितः ॥१००॥

अलब्धमिच्छेद् दण्डेन लब्धं रक्षेदवेक्षया ।
रक्षितं वर्धयेद् वृद्ध्या वृद्धं पात्रेषु निक्षिपेत् ॥१०१॥

etaccaturvidhaṃ vidyāt puruṣārthaprayojanam |
asya nityamanuṣṭhānaṃ samyak kuryādatandritaḥ ||100||

alabdhamicched daṇḍena labdhaṃ rakṣedavekṣayā |
rakṣitaṃ vardhayed vṛddhyā vṛddhaṃ pātreṣu nikṣipet ||101||

He shall recognise the four kinds of the means for accomplishing the purposes of man; and he shall always diligently and properly carry them into execution; (100)

What has not been gained he shall seek to obtain by means of force; what has been gained he shall save with careful attention; what has been saved he shall augment by adding to it; and what has been augmented he shall bestow on suitable recipients. — (101)

Medhātithi’s commentary (manubhāṣya):

(verses 7.100-101)

The means of accomplishing the purposes of man are of four kinds. That is, the following four steps should be taken towards that end: — viz: acquiring, saving, augmenting and giving.

The term ‘artha’, ‘purpose’, stands for what is helpful; the meaning therefore is that what is mentioned here is the means for accomplishing what is helpful for man; these four Shall be always put into practice: (100-101)

Explanatory notes by Ganganath Jha:

(verse 7.100)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 131).

Comparative notes by various authors:

(verses 7.99-101)

See Comparative notes for Verse 7.99.

VERSE 7.102

Section IX - Art of Government

नित्यमुद्यतदण्डः स्यान्नित्यं विवृतपौरुषः ।
नित्यं संवृतसंवार्यो नित्यं छिद्रानुसार्यरेः ॥१०२॥

nityamudyatadaṇḍaḥ syānnityaṃ vivṛtapauruṣaḥ |
nityaṃ saṃvṛtasaṃvāryo nityaṃ chidrānusāryareḥ ||102||

He shall have his force always operative; his manliness always displayed, his secrets constantly concealed, ever following up the weak points of his enemy. — (102)

Medhātithi’s commentary (manubhāṣya):

He who has his force operative, is called ‘Udyatadaṇḍaḥ’; i.e., having his force in operation. For instance, the elephants and other constituents of the army he shall train by constant exercise; i.e., they shall all be disciplined by being regularly driven and trained; the exercise shall be regular; their clothing and accoutrements shall be kept in train. This is what is meant by the force being ‘operative’; if this is done, it shows to the people in his kingdom that he is equipped with prowess and energy.

Similarly he shall have ‘his manliness displayed’; he should show, render manifest, his powers; i.e., at boundary-posts, and forests he should keep watch-men, imbued with courage, fully armed and armoured.

‘His secrets ever concealed’; — he shall determine what should be concealed, and then keeping that to himself, he shall conceal it, with due care by guarding it against prying and thwarting by others.

He shall always follow up the weak points of his enemies; shall find out their intentions and try to thwart them. — (102)

Explanatory notes by Ganganath Jha:

Nityamudyatadaṇḍaḥ syāt’ — ‘Should keep his army fit by constant exercise’ (Medhātithi, Govindarāja and Kullūka); — ‘should be always ready to strike’ (Nārāyaṇa and Nandana).

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии